菩提道次第广论手抄稿:旧版第五十卷A面
（手抄稿 第七册 p35） p 115 (8)[00:05]
Then go for refuge three times during the day and three times during the night.
【昼三夜三，勤修皈依。】
前面这个道理，你经常去忆念思惟，因为你经过了忆念思惟以后，那时候发现，啊！原来你要求的一切的好处，原来都在里头，那个时候，你自然而然勤勤恳恳地皈依。我们为什么做不到？就是有个好处呀，啊，就是难舍啊！结果呢如果说你能够如理如量思惟、观察，你就发现一切的好处原来—嘿，都要皈依三宝才得到。眼前这个好处实在是小得不能再小，而且贪了这么一点小小的便宜，这个大好处都损失了。所以他并不教你真正地舍弃，他恰恰相反，要让你得到大好处。[00:59]
所以有很多人，这个也舍不得，那个也舍不得，我觉得这些人真没有出息。要舍 (p36) 不得，要舍不得大的！眼前一点点小的东西觉得舍不得—我觉得不在乎，我舍不得是什么？三千大千世界，我舍不得净土，我舍不得是华藏，这个才是我舍不得的地方。你有种！然后你真正能够这样舍不得，你一定得到。那个都得到了，这一点点，唉，送给你都不要，这个是我们真正要了解的。所以我们的的确确要了解它殊胜的好处。你得到了这么大的好处，啊，那一点点小小的事情都没有问题了。所以为什么他告诉我们，我们要多思惟观察啊，就这样。平常一点点小小的好处被人家挡住了，喔唷，大发脾气！现在这么大的好处，人家怎么抢也抢不去，就等在那里呀！所以我说真没有出息呀，我们要做一个真正有出息的人，这样才好！[02:14]
这是第五，我晓得了殊胜的利益，以后那个就容易了。所以常常说：“哎呀，这个怎么念佛才好啊！”简单！你只要晓得，喏，这个有这么大的好处，你真正晓得了以后，唉！这念佛真容易，教你不念佛都做不到。这个道理现在大家非常清楚、非常明白。那么很清楚、很明白，为什么做不到呢？这个答案，暂时停一下，你们好好地去想，好好地去想。想不出来，来问我，我再来告诉你。如果你想出来，你不妨问问我看看，想对、想错？我也不一定知道，但是至少我晓得那个经论上面，佛菩萨告诉我们，我可以把这个完整的指示教授，指出来告诉你。下面：[03:14]
6. Maintain your refuge and do not forsake the three jewels, even in jest or if it costs you your life.
(p37) 【◎ 第六下至戏笑乃至命缘，应当守护不舍三宝者。】
真正皈依了以后，最起码的，哪怕笑、开玩笑；最严重的，哪怕送了命都要努力守护，就是守护这个皈依，绝对不弃舍。皈依尚且如此，所以下面你皈依做到了，下面持戒等等自然都做到。所以这个根本只要做到了，上面就都做得到。现在实际上呢，就是我们那个根本没有，所以现在有很多人啊，哎哟，希望要求个菩萨戒，乃至于要求个密宗的大灌顶。不要这么忙，你先把皈依做好了，你皈依做好了，下面一样一样东西都很容易，自然都会得到。你如果这个没有基础的话，不要说，啊，这个菩萨戒，密宗的灌顶，佛亲自跑得来，跑到你面前，给你这个东西，也没得用；反过来，你见到了佛，也没得用。佛世这种公案太多、太多。下面说：[04:22]
Inevitably you will lose your body, life, and resources. But, if you forsake the three jewels for the sake of these, you will suffer continually throughout many lives.
【身命受用，定当舍离，若为此故，弃舍三宝，则一切生辗转受苦，故任至何事，不舍皈依。】
我们所以舍不得的话，总有困难，现在最严重，哪怕那个身命，他真正皈依的人，哪怕身命可以舍掉，皈依不舍。为什么呀？因为你那个身命以及眼前的受用，就算是你现在为了保护，舍掉了皈依，对不起，最后你能不能保护它？最后还是死欸！很多人没有皈依 (p38) 的人，他没有长寿欸，这很明白嘛，到时候照样地死。于是这样的话，你不就冤枉了吗？不是冤枉了吗？所以假定说，为了保护这个本来就要死的、本来就要弃舍的，而弃舍的话，太可惜啦，太可惜啦！所以你为了这个而弃舍三宝的话，那完了。“一切生中辗转受苦”。所以在任何情况之下，绝对不要舍弃，绝对不要舍弃。[05:33]
反过来说，当苦恼发生的时候，你能够皈依的话，那么这个苦恼却是慢慢地怎么办？可以减轻。因为这是业嘛！由于你真实皈依了，然后知道了正确地做，这个业障渐渐净除了，于是这个苦渐渐远离了。而这个都从皈依开始，皈依正是要为做这个。所以当你遇见了苦，你反而弃舍皈依了，那这算什么皈依？[06:04]
Thus, you should repeatedly vow that whatever happens you will not forsake your refuge—not even mouthing the words in jest.
【作是念已，数起誓愿，虽为戏笑亦不应说舍皈依语，】
你了解了这个，这样地思惟观察以后，就下了一个立誓：啊！咬紧牙关—说这个誓是什么？是要对自己所愿求的一定要做到，这个叫做誓愿—哪怕说笑话，绝不弃舍皈依。在任何情况下，绝不弃舍，就是这个道理。[06:33]
Former teachers have said that there is a precept that you should practice going for refuge to the tathâgata of whichever direction you are going in. I have not seen a source for this.
【诸先觉等说一学处谓随往何方，于彼如来应学皈依，未见根据。】
他下面有一点，说有的一些祖师们说呀，说其中我们皈依了以后，有一个学处。现在 (p39) 他下面告诉我们，皈依了以后应该学的几样东西。说有一些祖师们说有一个应该学的，说不管你到什么地方，那么，反正比如说：噢，通常说密教吧！说东方什么如来，南方什么如来，宝生如来是南方啦，西方是阿弥陀如来啦等等，或者到那个地方，皈依这个佛，到那个地方皈依这个佛，说这样，有这种说法的。但是这种说法，大师说“未见根据”，未见根据，真正皈依，就是皈依十方三宝，就这样，这个意思。而主要学的，就是上面〈摄分〉、教授当中所出的这几点，关于这一点没有根据。所以这地方顺便提一下。[07:35]
I have presented the six general precepts in accordance with how they appear in Atisha's 《Commentary on the Difficult Points of the "Lamp for the Path to Enlightenment》."
【◎ 如是六种共同学处，是如《道炬释论》中说。】
上面所说的六种共同学处，就是解释《道炬论》当中的解释。他为什么要说这个？这个很有关系哦，表示他的师承。他这样地了不起的一位大成就者，宗喀巴大师也好，阿底峡尊者也好，你看，我们晓得在印度，阿底峡尊者被称为、被尊为第二能仁，宗喀巴大师也是。以这么了不起的人，他们一开口，开口都有他传承的，源源本本，说我这个传承从哪里来的，从这个我的老师、老师、老师，然后上去哪一个，最后推举到佛，论是怎么说，经是怎么说。他们这么样成就的人，尚且这么谨慎，我们现在一点样子都没有，自己开口就乱盖，还说：“噢，一定要这个样、要那个样。”这就是我们的错误的地方。[08:45]
(p40) 注意啊！所以真正修学佛法，第一件事情要认得的—我在错误当中。千万不要总是我觉得对，然后要别人照我这个样做，那你完全错了。单单你觉得对，那只是害你自己；你要教别人，还要害了别人，嗯，这个非常糟糕！这个虽然无关紧要的，好像；实际上这个里面非常重要，就是我们真正学，就要从这个地方学起，要从这个地方学起。[09:11]
The first three of the special precepts are explained in the sūtras,
【各别学处初三种者，契经中说。】
那么上面是共同学处，这个是来源。然后各别学处前面有，各别学处有三个对吧？应止、应学，说各别学处前面三个—契经当中。各别学处当中，后面三种，[09:30]
the other three in Vimalamitra's Six Aspects of Going for Refuge： An image, verse, or Discarded scrap of yellow cloth: Out of faith and belief, consider it to be the Teacher; Do not mistakenly deny anything he has said, Rather place it on the crown of your head; View pure and impure persons As though they were noble.
【后三种者，出于《皈依六支论》中。如彼说云：“应于形像颂，及诸碎黄布，信解为大师，亲口说诸法，不谤应顶戴，净未净诸人，应观为善士。”】
这个就是跟前面这个别学当中的，这个应修三个一样的内容。[09:54]
p. 116
With respect to the precepts drawn from the Compendium of Determinations,
【〈摄决择〉中所说此等。】
还有〈摄决择分〉说也是这样的。[10:01]
the sayings of Ga-ma-pa state, "Neu-sur-ba did not teach these precepts of going for refuge], but he and I received them together from Gön-ba-wa."
(p41) 【迦摩跋云：“此诸学处，内坞苏跋，想亦宣说，我二同从阿兰若师所闻。”】
就是这个就是说他的师承。喏，他说那些师承，阿兰若师，就是阿底峡尊者亲传的主要的康地的三个大弟子之一；亲从这个他的，从内坞苏跋，一代一代这么传下来，传到宗喀巴大师，表示他这句话有出处。所有的地方，由经、论一直溯到佛。[10:38]
They appear in the presentation of the stages of the path transmitted from Gön-ba-wa through Lum-bawa (Lum-pa-ba).
【此语出于此师所传《珑跋嚩道次第》中。】
那就是告诉我们这个来源。那么，上面就是我们皈依了以后应该学的，继续下去。[10:55]
How contravening these precepts causes weakening and forsaking of your refuge is explained as follows.
【◎ 若有违犯此诸学处，当成亏损及弃舍之理者。】
你皈依了以后，万一有违犯了，怎么办？还有呢，怎么是弃舍？这个道理说一下。[11:10]
Some assert that if you violate six of the precepts
【有说违犯六种成舍，】
有一类、有一派这么说：如果说你前面所说的这些道理，这个当中有六种违犯了，那么你就弃舍皈依了。哪六种？[11:28]
the first three special precepts,
【谓初三种各别学处】
(p42) 初三种就是皈依了佛，不应该皈依其余的大师；以及皈依了法，要离于损恼心；皈依了僧，不可以与外道共住，就是这个道理。这个“共住”，前面已经说过了，我们要记得。除了这三样东西以外，下面还有呢，
plus the precepts of constantly going for refuge,
【及恒修皈依，】
说我们正式皈依了以后，要恒修皈依，假定说不经常去，那么又错了。或者，再下面第五，
not forsaking refuge even for the sake of your life,
【为命不舍。】
第六，
and making offerings to the three jewels — you have given up your refuge.
【供养三宝。】
这个六样东西，如果说你做不到的话，那就等于舍弃了。有一派呢，[12:15]
Others include the last three special precepts and assert that contravention of nine precepts constitutes forsaking refuge.
【有说由其九种成舍，谓加违后三种】
另外有一些说，要成了九样东西违背了，那么就是舍弃了，又加上后面三种，就是
【各别学处，】
后面的三种再加进去。就是上面这个六种，加上各别学处的后面三种。[12:36]
Contravention of the remaining precepts weakens your refuge.
【其余仅成亏损之因，】
如果说，你没有像上面所说的违背了六种或者九种，那么只是差一点，亏损了，不是违背。这个是前面说。[12:52]
【然作是思，】
那个地方告诉我们—宗喀巴大师：但是你假定说脑筋当中以这样的想法、这样的观 (p43) 念，那么这个就错了。怎么样呢？说：[13:08]
However, an actual forsaking of refuge means that you have contravened the precept not to forsake refuge even for the sake of your life.
【若与为命亦不弃舍，有违犯者，实舍皈依，】
说，假定说你遇见了困难，乃至于是有生命危险，你就弃舍了三宝，那么那个时候，你实际上就弃舍了皈依。这样的话：[13:26]
Similarly, even if you do not forsake the three jewels, if you follow both them and a teacher, teaching, and community that are contrary to them, you contravene the precept not to acknowledge other refuges. Since you are not fully entrusting yourself to the refuge, you have forsaken it.
【如是虽未弃舍三宝，然俱爱执三宝异品，大师等三，亦违不言有余大师，心未诚皈，故亦成舍，】
为什么原因呀？他说虽然真正皈依的时候，它一定有一个仪轨或者什么等等，当然你要舍的时候，你还是对着某人：“哦，我现在不皈依了，弃舍了。”实际上你那心里面，形式上面没有这么做，可是心里面已经违背了。本来皈依了三宝以后，你心里面一定是依止，说执取这个大师是唯一的皈依处，然后所说的法是唯一所凭信的行持的准则，而行持的助伴，共同的同伴就是僧。心里面现在你想：“唉，这个不行、不行，这样做的话，生命受了伤害了，哦，不要、不要！”心里面这样想的话，你违背了你皈依的时候的这个内涵，那个时候，心里面并没有真正的皈依。既然没有真正的皈依，当然舍弃掉了。[14:39]
I think that if these two do not occur, other contraventions of the precepts are just contraventions, but not causes of forsaking refuge.
(p44) 【若未犯此，仅违学处，非是舍因。】
如果你这个心里面没有，仅仅是对上面告诉我们，皈依了以后应该学的那些道理，你没有做好，稍微一点违背。那个就是因地当中不圆满，种了一个弃舍的因，并没有产生弃舍三宝的这个实质上的结果。[15:09]
This being the case, going for refuge is the main door to the Buddha's teaching.
【◎ 是故皈依，是于佛教，能入大门。】
所以皈依是进入佛教的大门。[15:16]
If you go for refuge in a way that transcends mere words, you are relying upon the highest power,
【若有皈依，非唯虚言，则是依止最殊胜力。】
假定说这个皈依不是嘴巴上面讲讲，而是内心上面真实皈依的话，这个的的确确是最安全、最殊胜、最超胜的力量。这个力量不得了的力量哦，不得了的力量哦！前面说过太多了。[15:44]
you will not be defeated by outer and inner obstacles.
【内外障缘不能违害。】
不管是若里边、若外面，外面是人家，不管是有情，情与无情的伤害，里边是种种烦恼惑业等等的，都不能伤害。[16:00]
Since good qualities develop easily and deteriorate with difficulty, they can only continue to increase.
(p45) 【功德差别，易生难退，倍转增长，】
所以皈依了以后，有皈依这个功德的差别：你皈依了以后，它生起功德很容易，而不会退转，退转也…… 不会退转，就是退转的话，它也少；现在我们功德不容易生起，退转很容易。然后生起来以后呢？“倍转增长”，加倍、加倍地很快地增长。[16:35]
Therefore, it is extremely important, as previously explained, to uphold the refuges by means of fearing suffering, recalling the good qualities of the refuges, and so forth, and to make an effort not to transgress the precepts.
【故如前说，由于怖畏及由忆念功德等门，受持皈依，励力不违皈依学处，是极扼要。】
说由此我们了解，那晓得了，是，也必定从前面所说的，由于了解三界之内的真相，无常迅速，死了以后要堕落的苦，所以怖畏这个苦，然后要找解脱，找到真正皈依之处而至心受持，然后呢努力不违背，这个是皈依的最最主要的一个内涵。这一点我们要认识，照着去做一定得到这个功德。[17:25]
Question: Thus when you generate fear through mindfulness of death and the thought that, after death, you will be reborn in a miserable realm, the refuge that protects you from this is the three jewels. You uphold them as your refuge and do not contravene their precepts. Nonetheless, how do the refuges protect you?
【◎ 设作是念：如是念死及思死后当生恶趣，而起怖畏，能从其中救拔皈处，是为三宝。若归三宝不违学处，然其皈处，如何救拔？】
那么进一步我们要想了：对啊！那么因为我们念到死、无常的迅速，然后死了以后，要堕落恶趣，哎呀，这个又这么恐怖！然后呢就想为了怕苦啊，要找可以皈投依靠救护的 (p46) 地方，结果你找到了三宝。然后呢皈依了三宝，他又告诉我们怎么学。然后呢这样去学，他怎么救？他怎么把我们救起来呢？欸，对啊，这个我们要了解呀！他下面说：[18:18]
Reply: The 《Collection of Indicative Verses》 states： I, the Tathâgata, the Teacher, Reveal to you the path that stops the pains of existence; You must follow it.
【如《集法句》云：“能断有箭道，我教示尔等，如来是大师，尔等应须行。”】
欸，现在就告诉这个道理了，所以经上面现证成，然后解释这个道理。经上面怎么说？《集法句》上面，说这个真正能够断除痛苦的“有箭道”—箭，就是伤害我们—真正能够避开伤害我们痛苦的这个道路，现在我告诉你啊，是谁？那这个是如来，“如来是大师”，这真正的一个大师，他可以告诉你怎么解决这个问题的。“尔等应须行”，你们应该跟从着他，听着他、照着他去做嘛，那个问题就可以解决了。所以[19:07]
Thus, the Buddha is the one who teaches refuge,
【佛是皈依的大师，】
真正的老师。[19:12]
and the community assists you in accomplishing refuge,
【僧是皈依正行的助伴，】
那个僧呢，是皈依了以后你修行的时候的同伴，这个很重要的。[19:19]
but the real refuge is the jewel of the teaching,
【故正皈依是为法宝。】
(p47) 所以正确皈依的是什么？法宝。这句话，注意！我们真正皈依的是法宝。这地方有个问题提出来了。前面告诉我们，我们正皈依的是佛宝，不是所有的一切，这地方又告诉我们正皈依的是法宝，请问：到底哪一个呀？很多经上面都说：哦！是皈依的唯一的是佛宝，现在这地方就告诉我们却正皈依的是法宝。我现在请问你们：这个里边有没有矛盾？你们想一想，这个答案也摆在明天再说。不过我有的时候，明天，到了明天忘记掉了。现在是记性不大好，所以希望同学当中提醒我一下，提醒我一下。刚才好像也有一个问题，我现在也忘记了刚才问什么问题，提醒我一下，那我来告诉你们。[20:22]
当然我是主要的是鼓励你们好好地想一想，你们如果想一想的话，然后我那么一提的话，你就得到那个宗要，得到那个宗要。不要怕想错！真正说起来，我们是一定错的，假定我们一定对的话，那我们何必来学呀？我们都对了嘛！实际上，正因为我们都是错的，所以一定要学，这个道理要懂得。所以不要怕错，怕不懂！不但是要不怕错，而是更应该了解不懂。所以经过你思惟的话，更找出来你错误的地方。所以你经过了思惟提出来的话，把你的漏洞都能够遮盖住，这样我们才能够一步一步好好地增上，懂不懂？这是我所以要你们思的这个原因哪！你们也应该善巧利用这个机会呀，这是对你们最佳帮助。如果说你们想着，哎，要教你们自己去想去了，这对你们自己的最大的损失，这是要注意的。 (p48) 那么继续下去：[21:30]
because once you have attained it, you are liberated from fear.
【若能得此，解脱畏故。】
因为你真实地得到了这个法的话，那么一切的怖畏、痛苦解脱了，解脱了。下面就解释这个道理，这个法宝，所谓法宝，得到法宝是什么？[21:50]
p. 117
With regard to this, the ultimate teaching jewel is defined as being the special fulfillment of the gradual increase of two things — the beginning practitioner's elimination of a mere portion of faults, and his or her knowledge that brings about a mere portion of good qualities. This is not something that appears adventitiously.
【最下法宝，亦是由其初修业时，远一分过，修一分德，断证二事，倍转胜进而为安立，非离此外，忽从他来。】
这个才是法宝。法以教、证为体，大家还记住吧？法是什么？内涵—教、证两样东西。“教”是告诉我们法的特质是什么，如何行，得到什么好处，这样。然后呢你学会了，照着这个教去行，“验证”了，如法如理得到这个圆满的东西，叫作法宝。所以最起码的，乃至于一点点，都由于如法地听闻、理解，然后呢照着所理解的如理修持。结果经过这个修持以后，远过、积德。远一分过，就离开一分苦；积一分德，就得到一分乐。从“远”方面说，叫“断”；从“德”方面说，叫“证”。所以无非都是这样的断证两件事情，这样地继续地倍倍增上而得到的，而得到的。就是说，不是说这个以外，其他的地方得到。所以绝对没有天上掉下来的事情，这地方说得很清楚。经论上面告诉我们，经论上 (p49) 面告诉我们。[23:36]
如果大家不想学则已，想学这里说得很清楚：不要等，白等，白白浪费时间！唯一的办法，要自己去修持。要修持，你必定要懂得修持的方法；要懂得修持的方法，一定要去听闻；要听闻一定要找善知识，所以这个次第非常清楚、非常明白。然后得到了善知识正确的引导指授，你照着它去思惟把握住、了解了修行的特质，然后一步一步深入的话，那么那个时候，你就得到了这个法宝。得到了法宝，苦恼就解决，功德就安立，一样一样都行了！[24:30]
哦！那么现在我们了解，哦，原来最后找到这个根源在这里。要想解决痛苦的根本从这里，在法上面。那这个法又是什么呢？你怎么样修行？怎么样离过？怎么样证德呢？当然你对那个法，应该有正确的了解呀！所以说：[24:58]
At this point master the classifications of virtue and nonvirtue, as well as their effects. You must then make it your practice to properly cast aside nonvirtues and adopt virtues.
【◎ 故于此时，是须善巧，善不善业及果差别，如理取舍而修正行，是为修法。】
所以那个时候，你必定要正确地了解，所谓“善巧”的话，对它弄得非常熟悉，什么是善业，什么是不善业，善业是感得什么样的好的果报，是恶业是感得什么样的痛苦的果报，这个种种的关键在什么地方，你了解了。因为你了解了，不想要得到苦，所以要去(p50) 掉、要舍掉恶业，要想得到乐果，所以要修善业；如这个正理正法这样地取善的，然后呢，弃掉、舍掉这个恶的，这个就是修行正法，这个是修法。好了！从前面这样必然一步一步推上来，跑到那地方，这个结果。[26:03]
如果说你这样地上来的话，你心里面自然而然是一点怀疑都没有。然后再加上你深入思惟、观察、忏悔，把业障净除了，那个心里面很强有力了，生起来了以后，那时候叫你说：哎呀，不要修行，你办不到。叫你在那儿偷偷懒，你不愿意—喔唷，这个好处都从这上面来了，叫我偷一个懒，我浪费时间，那绝对不愿意呀！这个关键都在这个上面哪，都在这个上面哪！所以反过来，你如果得不到的话，叫你稍微多做一点，喔唷，不愿意，然后找到机会还缩在那个地方，那偷偷懒。结果你了解得很清楚：偷了一点小懒哪，受无边大苦；哦！现在稍微努力一点的话，将来得到无边安乐，有这么大的好处啊！都从这个如理取舍，绝对不是天上掉下来的。都要靠你自己如法地取舍，断、证两样东西得到的。但是你要得到这个东西的话，还要什么？除了听闻以外还要如理思惟，努力地思惟，心里面这种决定的胜解生起来了，所以说：[27:17]
For, unless you reflect at length on the two kinds of karma and their effects, and then properly cast aside the nonvirtuous and adopt the virtuous, you will not stop the causes of miserable rebirths. Thus, you may fear the miserable realms and yet not be able to escape what you fear.
【若不久思二业及果，如理取舍，则不能遮诸恶趣因，纵畏恶趣，然亦不能脱此畏故。】
(p51) 假定说，你不努力地恒常思惟这个道理—哪个道理呀？两种业：善、恶业，由善恶业感得苦乐的果报。你了解了，才能如理取舍。现在你不努力地长时期地思惟、努力，糊里糊涂，不清楚，而现在一直在烦恼的现行当中。在这种状态当中，对不起，你眼前种的因是什么？烦恼、恶业之因啊！纵然你怕苦啊，对不起，你没有办法透脱出来啊！所以现在真正重要的：要真正懂得怕苦，要真正晓得求快乐。所以我们要有出息—是，怕苦的！是，要快乐的！但是要找到快乐的因，也要了解去掉痛苦的因，如理取舍，自然样样得到。所以说：[28:44]
Consequently, in order to be protected from the miserable realms at the time when you must experience the effects, you have to restrain the mind from engaging in nonvirtue at the time when you are creating the causes.
【是故救拔果位恶趣，须于因时，纠治其意随不善转，】
所以你为了避免将来这个恶果，从这个恶果当中救出来，一定要事先不要造这个恶因。在事先如果这个因地上面你能够纠正，不要让它随恶、随不善而转，那个时候避免了这个恶因的话，自然你会避开这个恶果。要想这样做的话，[29:25]
This, in turn, is contingent upon attaining conviction about karma and its effects.
【此复依赖于诸业果得深忍信。】
这个要靠什么？靠对于业因感业果的这个道理，得到确定不移的认识。[29:41]
50a Commentary
ENGLISH LR V.1 P.205(COMMENTARY V.7 P.35 CH7)[00:59]
So there are many people who cannot let this go, cannot let this go, I feel that these people are really good for nothing. If there should be things that you cannot let go of, they should be the great things! You cannot let go of small things now – what are the things I do not care, I cannot let go of? (It is) The worlds of the trichiliocosm, I cannot let go of Pure Land, I cannot let go of the Pure Land of all Buddhas in their saṃbhogakāya (enjoyment bodies) (or world of the Lotus sanctuary?). If these are the things that you cannot let go of, then you have got guts! If you truly feel that you cannot let these go, then you will certainly obtain them. If you are able to attain those, then you would not want this little bit [of a good thing that you have now] even if we give it to you for free. This is what we should truly understand. Therefore, we certainly need to understand its auspicious benefits. Once you can obtain such great benefits, ah, all the petty issues will go away. Therefore, this is why he tells us, we should reflect and analyze often. It is just like that. Normally when others block us from obtaining little benefits, ah! We become extremely mad! Now here lies such great benefit, and no one can take this away from us, it is there just waiting for us! Therefore, I said do not be someone who is good for nothing, we want to be someone promising and with prospects. That is the way to be! [02:14]
This is number five. Once I know the auspicious benefits, then it becomes easier. Thus, we often say, "Oh! How should I recite Buddha's name?" It is simple! As long as you know that there is such great benefit. Once you truly know, ah! It is easy to recite Buddha's name. We cannot stop you even if we want to. This principle is now very plain and very clear. (But) why is it that we cannot do it even it is very plain and clear? The answer (…...), let us pause for a while, and let you think about it carefully, think about it carefully. If you cannot figure it out, come and ask me. I will then tell you. If you figure it out, you might want to ask me as well, (just to check) whether your thought is correct or wrong? I may not know for sure, but at least I know what the scriptures and what Buddhas and Bodhisattvas tell us. I can point to you the complete instructions. [03:14]
(f) Maintain your refuge and do not forsake the three jewels, even in jest or if it costs you your life
When you truly have gone for refuge, you will uphold it in jest, the least, but in the most serious case, even if it cost you your life do not forsake it. It is so refuge, therefore, if you can maintain your refuge, you will naturally be able to uphold precept, and others. Thus, as long as you can accomplish this fundamental, you will be able to accomplish all those mentioned above. The fact now is that we do not have the fundamentals down. So, there are many people now, oh, they hope to get the Bodhisattva vows and perhaps even the great initiation of Mantra. do not occupy yourself with that. Practice refuge well first, and when you are good at that, the rest will, easily, come one by one. You will naturally obtain them all. If you do not have this foundation, then nothing is good for you, not the Bodhisattva’s vow, not the Mantra initiations... not even if Buddha appears in front of you to give it to you, it would still be futile. Or if you go see the Buddha, it would be useless either. There are too many examples from Buddha's time [telling exactly this], too many. Next it says: [04:22]
Inevitably you will lose your body, life, and resources but, if you forsake the three jewels for the sake of these, you will suffer continually throughout many lives.
We are unable to let many things go. We always have difficulty. Now here is the worst thing, even if it is your life. For those who truly go for refuge, even at the cost of his life, he will not forsake refuge. Why? This is because your life and the resources that you have now, even if you safeguard it now and forsake refuge, sorry, in the end, can you really safeguard it? You will still die in the end! There are many who have not gone for refuge and they did not live a long life either, this is very obvious. When the time comes, still have to die. If this is the case, would not you have done it (forsake the refuge) for nothing? Would not you have done it for nothing? Therefore, if you are trying to protect what is supposed to die, what you will have to give up anyway, and for this you forsake [refuge], that is really too bad, really too bad! Therefore, if for this you choose to forsake the Three Jewels, then it is over. "You will suffer continually throughout many lives." So, under any circumstance, absolutely do not forsake [refuge], absolutely do not forsake it. [05:33]
Conversely, when suffering arise, if you can go for refuge, then what will gradually happen to this suffering? It will reduce because it is karma! This is because you have truly gone for refuge and come to know what is correct to do, this karmic obstacle will gradually be cleared away. Thus, this suffering will gradually be alleviated. All of this will begin with refuge and the reason you go for refuge is for exactly this. Thus, if you encounter suffering and choose to forsake refuge, can you going for refuge be counted as a [real] refuge? [06:04]
Thus, you should repeatedly vow that whatever happens you will not forsake your refuge-not even mouthing the words in jest.
Once you understand this, reflect and analyze this, you will then make a vow: Ah! You will bite your teeth down [and do it]. What is this vow? For what you aspire to, you will certainly accomplish it. That is a vow (a pledge). Thus, even in jest, you will not forsake refuge. Under any circumstance, you will not forsake it. This is the principle.[06:33]
Former teachers have said that there is a precept that you should practice going for refuge to the tathagata of whichever direction you are going in. I have not seen a source for this.
There is another point, this says that there are former teachers who say that after we have gone for refuge, there should be a precept. Now he tells us that after refuge, there are a few things to be learned. Some former teachers said there is one particular to be learned, which is wherever you go, such as: Oh, normally this may be said for the Mantra vehicle! In the direction of the east there is a certain Tathagata, in the south there is a certain Tathagata, in the south there is the Bao Sheng Tathagata, in the west there is the Amitabha Buddha and so forth. If you go to a certain place, you should then go to refuge to that Buddha and if you go to another place, you should go to refuge to this Buddha. There was such a saying. However, with this saying, Lama Tsong Kha Pa said, "I have not seen a source for this." Not seen a source for this. [This means] to go for refuge, you will be going for refuge to the Three Jewels of all ten directions, just like that. This is the meaning. Thus, what you should learn primarily is the aforementioned precepts as how they appear from the Compendium of Determination and in the oral traditions.[07:35]
I have presented the six general precepts in accordance with how they appear in Atisha's Commentary on the Difficult Points of the "Lamp for the Path to Enlightenment."
The six general precepts mentioned earlier explains the comments on Lamp for the Path to Enlightenment. Why does he say this here? This is quite related because this shows the lineage teacher. For someone who is so highly achieved, whether Lama Tsong Kha Pa, or Je Atisha, just take a look at this. We know that in India, Je Atisha had been called the second "able in generosity" (Buddha), so had Lama Tsong Kha Pa. As brilliant as they are, as soon as they speak, they speak of lineage, where the original source came from, where did I receive this teaching, beginning from my teacher, his teacher, and the teacher before and before that, and at the very end of the line, this teaching came from Buddha. [They would say] what the commentary explains and what the sutra explains regarding this topic. Even for them who are so highly achieved, they are still this careful. Yet for us now, we are not even like that a little bit. We open our mouth to say whatever and we would even say, "Oh, you must do this, you must do that." This is where our mistake is. [08:45]
Make note of this! When you truly learn the teaching, the first thing you should recognize is - I am mistaken. You definitely should not think that "I am right" and ask others to follow to do things. Then you are completely wrong. Just by thinking that you are right, you are harming yourself. If you are going to teach others, then you will be harming others. Um, this is very terrible! Though this seems irrelevant, it seems like that. Actually, this is really important here, when we truly begin to learn, we must begin to learn from this, begin to learn from this. [09:11]
The first three of the special precepts are explained in the sutras, Well then the above describes the general precepts and relates the source. So for the [earlier part of the] special precepts, there were [the first] three within the special precepts right? Between the proscriptive and the prescriptive precepts, the first three of the special precepts (which are the proscriptive precepts) are told in the sutras. Then within the special precepts, there are the last three precepts, [09:30]
the other three in Vimalamitra's Six Aspects of Goingfor Refuge (Sad-anga-sarana-gamana): 357
An image, verse, or
Discarded scrap of yellow cloth:
Out of faith and belief, consider it to be the Teacher;
Do not mistakenly deny anything he has said,
Rather place it on the crown of your head;
View pure and impure persons As though they were noble. [157]
This is the same as in the special precepts, the same content as for the three prescriptive precepts. [09:54]
With respect to the precepts drawn from the Compendium of Determinations,358
The Compendium of Determinations also says this. [10:01]
the sayings of Ga-ma-pa state, "Neu-sur-ba did not teach these [precepts of going for refuge], but he and I received them together from Gon-ba-wa."
This is where his teaching comes from. There, the lineage he speaks of, Gon-ba-wa was one of three great disciples of Je Atisha in Kangdi. From Neu-sur-ba, it has been passed down through one generation after another, all the way until Lama Tsong Kha Pa. So this represents the source. At every place, you can go through the sutra and commentaries and trace it back to Buddha. [10:38]
They appear in the presentation of the stages of the path transmitted from Gon-ba-wa through Lum-ba-wa (Lumpa-ba).
So this tells us the source. Well then, the aforementioned is what we should learn after going for refuge. Let us continue. [10:55]
How contravening these precepts causes weakening and forsaking of your refuge is explained as follows.
Once you have gone for refuge, what if you have weakened it, what should you do? Then, what is forsaking refuge? Let me explain this principle a little bit. [11:10]
Some assert that if you violate six of the precepts—
There is one kind, one type of saying is that, "With the principles you have said earlier, if you violate six of these precepts, then you will have forsaken refuge." So which six [are they referring to]? [ 11:28]
the first three special precepts, plus the precepts of constantly going for refuge, not forsaking refuge even for the sake of your life, and making offerings to the three jewels—you have given up your refuge.
The first three are: once we have gone for refuge to the Buddha, we will not go to other teachers for refuge; once we have gone for refuge to the teaching, we should stop harbouring harmful thoughts; once we have gone for refuge to the community, we should not befriend non-Buddhist philosophers. These are the principles. With "befriend," this was explained earlier. We should remember that. Other than these three things, there are more. "Constantly going for refuge" is after we have formally gone for refuge, we should constantly be going for refuge. If we do not do that, it would be wrong. Also, the fifth one, "not forsaking refuge even for the sake of your life." Then number six, "making offerings to the three jewels." With these six things, if you cannot do them, it will be equivalent to forsaking the refuge. Then there are others who said this, [12:15]
Others include the last three special precepts and assert that contravention of nine precepts constitutes forsaking refuge.
Others said that contravening the nine precepts constitutes forsaking refuge. So this adds the last three precepts, which are the last three precepts from the "special precepts." So taking the six mentioned above and adding the latter three precepts from the special precepts [12:36]
Contravention of the remaining precepts weakens your refuge.
If you did not contravene the six or the nine above, then you will have done a little, you will have weakened it but not violated it. This is what was mentioned before.[12:52]
So here now, Lama Tsong Kha Pa tells us, if in your mind, you have this type of thought and concept, then you will be wrong. What is it? This says,[13:08]
However, an actual forsaking of refuge means that you have contravened the precept not to forsake refuge even for the sake of your life.
This says that, when you encounter difficulty, even if your life is in danger, if you have forsaken the Three Jewels, then you would have actually forsaken refuge. If this is the case,[13:26]
Similarly, even if you do not forsake the three jewels, if you follow both of them and a teacher, teaching, and community that are contrary to them, you contravene the precept not to acknowledge other refuges. Since you are not fully entrusting yourself to the refuge, you have forsaken it.
What is the reason for this? He said that when you truly go for refuge, there is a certain ritual or something. Of course when you forsake it, you will have to face someone and say, "Oh, I do not go for refuge now, I forsake it." Actually, in your mind, even if you have not done so externally in a ritual, your mind has already forsaken it. Normally when one go for refuge to the Three Jewels, your mind definitely relies and chooses the Teacher to be the only refuge. Then His teaching is the only standard to rely on for conducts and the fellow practitioners aiding your practice, the collective companions make up the community. However, if you think of this in your mind, "Ah, this cannot be, cannot be. If I do this, it will endanger my life, oh, no, no!" If you think like this, you will have contravened against the meaning of the refuge. At this time, it would mean you did not truly entrust yourself to the refuge. If you have not truly gone for refuge, then of course the refuge has been forsaken.[14:39]
I think that if these two do not occur, other contraventions of the precepts are just contraventions, but not causes of forsaking refuge.
If your mind did not have these thoughts but with what was said earlier regarding the principles to abide by after refuge, if you have not done them well, you have contravened a little, then [the seed in] the causal period is not perfect. You have planted a seed to forsake the Three Jewels. However, you have not actually produced an actual effect of forsaking the Three Jewels.[15:09]
This being the case, going for refuge is the main door to the Buddha's teaching.
Therefore, refuge is the main door to the Buddha's teaching.[15:16]
If you go for refuge in a way that transcends mere words,
If this refuge is not just talk but that you have truly entrusted yourself to the refuge in your mind, then this is truly the safest, most auspicious, and most supreme power. This power is really an incredible power, an incredible power! This was said many times before.[15:44]
you will not be defeated by outer and inner obstacles, for you are relying upon the highest power.
Whether it is inner or outer. Outer will be other people, whether the harm is from living beings or non-living beings. Inner will be afflictions and karma...etc. They all cannot defeat you.[16:00]
Since good qualities develop easily and deteriorate with difficulty, they can only continue to increase.
Thus after you have gone for refuge, with refuge, the good qualities will develop easily and deteriorate with difficulty. After you have gone for refuge, it is easy to develop good qualities and they will not deteriorate. Even with deterioration...they will not deteriorate. Even if there is deterioration, it will be little. For us now, it is difficult for us to develop good qualities and they readily deteriorate. Once they develop? "Continue to increase." They will increase exponentially at a rapid pace.[16:35]
Therefore, it is extremely important, as previously explained, to uphold the refuges by means of fearing suffering, recalling the good qualities of the refuges, and so forth, and to make an effort not to transgress the precepts.
Thus through this we understand. Once we know, yes, it is certainly through what was said earlier, from understanding the truth of the three realms, how fleeting impermanence is, and the suffering from having to fall to the miserable realms after death, that we fear this suffering and seek liberation. We then find the real refuge, uphold it with our hearts and strive to not contravene. This is the most, most important meaning to refuge. With this point, we should understand. If we follow to do so, we will certainly obtain this good quality. [17:25]
Question: Thus when you generate fear through mindfulness of death and the thought that, after death, you will be reborn in a miserable realm, the refuge that protects you from this is the three jewels. You uphold them as your refuge and do not contravene their precepts. Nonetheless, how do the refuges protect you?
So next we have to think, "Right! Since through thinking of how fast death and impermanence approaches and how we will fall into miserable realms after death, ah, this is horrible! This is because we fear this suffering, we look for a haven for reliance and protection. As a result, you found the Three Jewels. Then after you go to the Three Jewels for refuge, he then tells us what we should learn. As we learn as such, how does He protect? How does he protect us? Ah, right, this is what we should understand! He then says next,[18:18]
Reply: The Collection of Indicative Verses states:359
I, the Tathagata, the Teacher,
Reveal to you
The path that stops the pains of existence;
You must follow it. [158]
Ah, now here it explains the principle. Therefore, the scriptures are cited first for proof and the principles are then explained. What does the scripture say? In the Collection of Indicative Verses, this says that what truly can stop suffering, "the path that stops the pains of [the arrow of] cyclic existence." Arrow is what can harm us. For the real path which can help us avoid this suffering, let me explain this to you. Who is [explaining] this? He is the Tathagata, "the Tathagata, the Teacher." The real Teacher. He can tell you how to solve your problems. "You must follow it." You should follow Him, listen to him, and practice according to Him, then your problems will be resolved. Therefore, [19:07]
Thus, the Buddha is the one who teaches refuge,
The real teacher. [19:12]
and the community assists you in accomplishing refuge,
The community, after you have gone for refuge, they are your companions as you practice. This is very important.[19:19]
but the real refuge is the jewel of the teaching,
Therefore, what is the real refuge? The Jewel of the Teaching. With this sentence, pay attention! What we really go for refuge to is the Jewel of the Teaching. So another question can be raised here. It has been said earlier that we go to the Buddha Jewel for refuge, not any other. Here it tells us that the real refuge is the Teaching Jewel. May I ask you then, which one is it? Many scriptures will say, "Oh! the only refuge is the Buddha Jewel." Here it tells us the real refuge is the Teaching Jewel. May I ask you then, "Is there any conflict here?" You think about it and I will tell you the answer tomorrow. However, sometimes, by tomorrow, by tomorrow I may forget. My memory is not as good now, so I hope that perhaps the students can remind me, can remind me. There seemed to be another question earlier, I have forgotten what the question was earlier, remind me again and I will tell you[20:22]
Of course, my main purpose for doing this is to encourage you to really think about it. If you truly think about it, then as soon as I bring this up, you will get the key concept to this, get the key concept to this. do not be afraid of being wrong as you think about it! Truthfully speaking, we are always going to be wrong. If we are always correct, why do we bother to come and learn? We would all be correct! Actually, it is because we are all wrong, that is why we must learn. Need to understand this principle. Therefore, do not be afraid of being wrong, but be afraid of not knowing! Not only should you stop being afraid of being wrong but you should understand that you do not know. Thus, through you reflecting on it, you will be able to find where your mistakes are. Through reflection, this is brought up, and you will be able to patch up the holes [in your logic]. Only this way can we advance step by step, do you understand? This is why I want you to reflect! You should also skilfully use this opportunity [because] this is the best help for you. If you keep thinking, ah, [here it goes again, he is] asking us to think on our own. That would be your greatest loss. This is something you should make a note of. Continuing on.[21:30]
because once you have attained it, you are liberated from fear.
This is because if you have truly attained it, then all the fears and sufferings are liberated, are liberated. Next it will explain this principle, this Teaching Jewel. Regarding this Teaching Jewel, what is this Teaching Jewel to attain?[21:50]
With regard to this, the ultimate teaching jewel is defined as being the special fulfilment of the gradual increase of two things—the beginning practitioner's elimination of a mere portion of faults, and his or her knowledge that brings about a mere portion of good qualities. This is not something that appears adventitiously.
This is the real Teaching Jewel. The Teaching is comprised of the scriptural knowledge and the experiential knowledge, everyone still remembers this right? What is the teaching? The content of it is the scriptural and the experiential knowledge. "Scriptural" tell us the characteristic of the teaching, how you should practice and what are the benefits. Like that. Then once you have learned it, you follow the teaching to practice it, to "experience" it. This quintessential thing which you have attained according to the principles is called the Teaching Jewel. Therefore, at the very least, even a mere portion of it (the teaching), comes from properly listening, understanding, and practicing according to what is understood. As a result of this practice, you will move further away from faults and bring about good qualities. To eliminate a portion of the fault, you will eliminate a portion of the suffering. To bring about a portion of good quality, you will obtain a portion of happiness. From the point of "moving away from" faults, it means "elimination." From the point of "bringing about good quality," it is "experiencing." Therefore, it is nonetheless the two things of elimination and experiencing. Through the gradual increase of them you shall obtain [the teaching], shall obtain it. This means, it is not obtained adventitiously, something that came from anywhere else. Therefore, there is absolutely nothing that will just fall [into your lap] from the sky. This is said very clearly here. The scriptures tell us this, the scriptures tell us this.[23:36]
If no one wishes to learn then it is fine but if you do wish to learn, it is said very clearly here. Do not wait, to just plainly wait for nothing, you will be wasting your time for nothing! The only method is to practice it yourself. To practice, you must understand the method of practice. To understand the method of practice, you must certainly listen. To listen, you must find an excellent teacher. Therefore, the stages are very clear, very obvious. Then once you have obtained the excellent teacher's guidance and instructions, you follow it to reflect, to grasp and understand the characteristics of how to practice. Then you advance step by step and by then, you will obtain the Teaching Jewel. Once you have obtained this Teaching Jewel, sufferings will be freed, good qualities will be established, thus one by one, you will accomplish them![24:30]
Oh! Now that we understand, oh, we have finally found the source to be this. In order to be freed from suffering, the root is here, on the teaching. Well then what is the teaching? How do you practice? How do you go away from faults? How do you experience good quality? Of course, then with this teaching, you should have a correct understanding! Therefore, it says.
ENGLISH LR V.1 P.209(COMMENTARY V.7 P.49 CH8a)[24:58]
At this point, master the classifications of virtue and non-virtue, as well as their effects. You must then make it your practice to properly cast aside nonvirtues and adopt virtues.
Therefore at this time, you must correctly understand this. "Master" means to become very familiar with it, with what is virtue, what is non-virtue, virtue will bring about what kind of good effects, non-virtue will bring about what kind of suffering effects and the key points in all sorts of places. You understand all of these and because you understand, you will want to avoid suffering. Therefore, you will wish to eliminate, to cast aside bad karma. If you wish to obtain the fruit of happiness, you must cultivate virtuous karma. [So then] you properly adopt virtues, and then? You abandon and cast aside non-virtues. This is practicing the sublime teachings. This is practicing the teachings. Okay! From the beginning portion up until now, it has definitively led us one step after another until this place, reaching this conclusion.[26:03]
If you have come through the steps in this fashion, naturally, your mind will not have a single doubt. Then in addition, you will have deeply reflected, analyzed and confessed to clear away your karmic obstacles. By then, your mind would have become strong. After developing this, if we ask you at this time, "Oh, you need not cultivate now." You would not be able to stop. If we ask you to take a break and be lazy for a while, you would not be willing to do that. "Oh, all sorts of benefits are derived from this. You are asking me to be lazy and waste time. I certainly would not do that!" The key points are all here, are all here! Conversely, if you cannot obtain this, then when we ask you to do more, oh, you are unwilling and you find some opportunity to hide somewhere to be lazy. But the result of this is something you do understand very clearly. For a small amount of laziness, you will have to endure immeasurable sufferings. Oh! But if you just work a little harder now, you will obtain immeasurable peace and happiness in the future. There are such great benefits! All of this will come from you properly adopting virtues and casting aside non-virtues. It absolutely does not just fall [into your lap] from the sky. Attainment will entirely depend on you properly adopting and casting aside things, achieving these two things - elimination [of faults] and experiencing [the teaching to bring about good quality]. But if you wish to attain this, what do you need? Other than listening, you will need to fix your attention properly on the teachings to reflect and strive to reflect until certainty is reached in your mind. Therefore,[27:17]
For, unless you reflect at length on the two kinds of karma360 and their effects, and then properly cast aside the non-virtuous and adopt the virtuous, you will not stop the causes of miserable rebirths. Thus, you may fear the miserable realms and yet not be able to escape what you fear.
If suppose then, you do not strive to continuously reflect on this principle, and what principle is it? Know the two kinds of karma which are the virtuous and non-virtuous karma and that from virtuous or non-virtuous karma, you will reap the fruits of happiness or sufferings. Only when you understand this, can you then adopt and cast aside things properly according to the teachings. If you do not make efforts to reflect at length, strive [at length], instead, you are muddleheaded and unclear, you will continue to dwell in the subjective aspects of afflictions. Under these circumstances, sorry, what are the causes that you are planting now? Afflictions and bad karma causes! Though you are afraid of suffering, sorry, you will not be freed from it! Thus, what is most important is that you should really know how to fear sufferings, know how to seek for real happiness. So, we must live to be one with a promising future, yes, we are indeed afraid of sufferings! Yes, we do want happiness! So, then we need to find the causes of happiness and we must understand how to eliminate the causes of sufferings. By properly adopting and casting aside things, naturally, we will obtain all sorts [of happy effects]. Therefore,[28:44]
Consequently, in order to be protected from the miserable realms at the time when you must experience the effects, you have to restrain the mind from engaging in non-virtue at the time when you are creating the causes.
Therefore, in order to avoid a bad effect in the future and to be saved from this bad effect, one must first prevent the creation of non-virtuous causes. If you can correct yourself in the causal period, be able to restrain yourself from engaging in non-virtue and instead go in the direction of virtue, prevent yourself from creating the nonvirtuous causes, naturally, you will have avoided a bad fruit. If you wish to do this, then[29:25]
This, in turn, is contingent upon attaining conviction about karma and its effects.
What is this contingent upon? It is contingent upon you reaching a certain and unwavering understanding of the principle of how karmic causes will produce karmic effects.